on this topic of Buddhist Tantra and inspire those who are already Buddhist Tantra practitioners, to strive at this noble Path with vigor.

Transcription

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2 Editor s Note The word Tantra is like the smell of durians. You are either drawn to it or you run away from it. There is rarely a neutral view towards it. I used to think that Buddhist Tantra was mystical rather than logical (I ve since discovered I m wrong); more suited for the advanced meditator who could leap high mountains in a single jump, rather than a cement-footed, struggling beginner like myself. There has also been the confusion and occasional criticism surrounding Tantra, the Secret Vehicle amongst even the faithful within the Buddhist community. I have received tantric initiations with faith and gratitude for the seeds and imprints of these sacred teachings but often wondered how much progress I could make in it. 2

3 All of this led to my respectful request to my Teacher, Geshe Tenzin Zopa, for clarification and guidance. Through his great generosity of Dharma, his patience and his experiential wisdom gained through personal retreats and his 25 years with the great Lama yogi Geshe Lama Konchog, Geshela graciously acceded to the request of this dull-witted one, who is quick to gobble up Dharma but slow to practice. Geshela explains in this book - in the simplest of terms - what Buddhist Tantra is, its authenticity as part of the Buddha s teachings, why we need it, what it involves, what its purpose is, giving an overview of its methods. Clarity, confidence, conviction and yes, joy about Tantra as taught by the Buddha, is what the reader will distill from Geshela s explanations in this book. It will put the reader on a firm footing 3

4 on this topic of Buddhist Tantra and inspire those who are already Buddhist Tantra practitioners, to strive at this noble Path with vigor. This book is dedicated to our Gurus, the lifeblood of whatever Dharma practice we have, HH Dalai Lama, Kyabje Lama Zopa Rinpoche, HE Dagri Rinpoche and the Wish Fulfilling Jewel Geshe Tenzin Zopa. This is also dedicated to the swift return of the unmistaken reincarnation of Khensur Rinpoche Lhundrup Rigsel. Any mistakes in this book are entirely mine huei 4

5 CONTENTS 1. Introduction page 6 2. Brief history of the Buddha s teachings page 7 3. Buddhist Tantra is different from Hindu Tantra page10 4. What is Buddhist Tantra? page What does the practice of Buddhist tantra utilise page The relevance of the 8 stages of dissolution page Training in Buddhist Tantra page 57 - the criteria and practice 8. The 4 categories of Buddhist Tantra page Tantric Deities - the symbolism page Keeping up with Tantric Commitments page Bodhisattva Vows and Pledges of the page Dhyani Buddhas 12. Restoration of vows page Questions & Answers page Acknowledgement page How To Treat Dharma Books page 125 5

6 6

7 Introduction There is a great deal of misconception, misunderstanding and misinformation about Buddhist Tantra. There is confusion between Hindu Tantra and Buddhist Tantra. There is comment and complaint about the appearance of tantric deities; there are whispers of scepticism whether Tantra was actually taught by the Buddha or whether it is mere residual Hinduism or shamanism. This book is presented with bodhicitta motivation and the wish to dispel misunderstanding about Buddhist Tantra through a simple presentation on this crucial part of Buddha Shakyamuni s teachings. 7

8 Brief history of the Buddha s teachings The 1 st Turning of the Wheel of Dharma was at Sarnath, where Shakyamuni Buddha taught the 4 Noble Truths to those of the Theravadan inspiration. The 2 nd Turning of the Wheel was at Rajgir (near Bodhgaya), where the Buddha gave the Mahayana teachings suited to those practitioners who aspired to achieve bodhicitta (great compassion) and wisdom realising emptiness. While doing so, the Buddha simultaneously manifested revealing the teachings on Tantra at Amravati, South India. In the 3 rd Turning of the Wheel at Vaisali, Buddha gave clarification teachings on the various schools of emptiness and in particular, 8

9 clarified the Cittamatra view. After the Buddha passed away, for a period of about 400 years, the first 2 yanas (the Hearer and Solitary Realiser practices of the Theravadan tradition) were already well established in India, with many supporting institutions. The Mahayana practitioners were scattered and its Vajrayana practitioners had taken to doing their practices in caves and in forests, such that Vajrayana was seen less and less in open society and become increasingly hidden from the ordinary world. It came to a stage where there was even criticism by followers of the first 2 yanas that the Mahayana was like a sky-flower i.e. a fantasy; there was confusion as to whether Buddhist tantra was part of the Buddha s teachings. Then came the illustrious scholar and master Nagarjuna of Nalanda, who 9

10 was prophesised by the Buddha himself and restored the Mahayana. At this juncture, it is relevant to point out that Tibetan Buddhism is of the Mahayana tradition, which contains both the Sutra and Tantra teachings by the Buddha. Hence, the term Vajrayana that is popularly used to denote Tibetan Buddhism, is not entirely correct. Tibetan Buddhism is Mahayana in its totality i.e. it preserved both the Sutra and Tantra teachings as taught by the Buddha and is not a creation Tibetans! 10

11 Buddhist Tantra is different from Hindu Tantra It needs to be understood that Buddhist Tanta is totally different from Hindu tantra. In more recent times, there were people from various countries in the East and the West who went to India, encountered some Hindu Tantra teachings, returned to their countries and conducted workshops on how increase sensual pleasure through tantra! This is how confusion and complaint about Tantra has come about. We hear a lot about tantra and see the term tantra in many books or on the internet. Yet there is limited understanding of what this is. We might even feel it is not relevant to Buddhism. To clarify this, the bare term of tantra is used by Buddhists, Hindus and others. However, the meaning and purpose, 11

12 the characteristics and the methods of tantra as taught by the Buddha and that of Hinduism, not to mention the modern-day versions created by all sorts of people, are totally different. Even the motivation for Buddhist tantra practice is completely different from other tantras and most certainly, the attainments are also completely different! You need to be clear on this. The purpose of Buddhist Tantra is to eliminate samsaric existence within oneself and all beings and to actualise enlightenment. The motivation for Hindu tantra - as I understand it - is to overcome this life s temporary experience of suffering. In philosophical terms, the Hindu motivation for tantra is to overcome the suffering of suffering and suffering of change. For Buddhists, the goal 12

13 is to overcome the suffering of suffering, the suffering of change AND pervasive suffering as well. Without eradicating pervasive suffering, we may attain higher rebirths including the god-states and attain the highest peak of samsara (4 th stage of the Formless state of concentration) and remain there thousands and thousands of years but if we do not uproot karma and delusions (including their subtlest form), we cannot gain liberation from samsara, let alone attain enlightenment. Merely to have the urge to be free from the suffering of suffering, is something that even animals, hell beings and pretas have. Similarly with suffering of change all beings hope for this, including free thinkers. However, as Buddhists, we strive to be free from all 3 forms of sufferings (i.e. including pervasive suffering) and the entire aspects of samsara. 13

14 Buddhist tantra is premised on morality, discipline and the principles of renunciation, bodhicitta and wisdom realising emptiness. Any practice that claims to be Tantra practice but which does not involve ALL these principles is NOT Buddhist Tantra. Even if there may be the outward practices of chanting mantras and actions which take on the appearance of tantra, they are not part of Buddhist tantra if they are not firmly based on the above key principles. Merely having a kind heart and chanting mantras is not a Buddhist practice and certainly not Buddhist Tantra. In summary, whilst other traditions of tantra focus on escaping this life s suffering and even heightening sensual pleasure, Buddhist Tantra has nothing to do with gross bliss and ordinariness. It is abandoning samsara for self 14

15 and others and attaining enlightenment. Based on pure morality, discipline, renunciation, bodhicitta and wisdom realising emptiness, meditation is used to activate the subtle clear light mind of one s consciousness. This clear light mind is then directed towards the meditation on emptiness to accomplish direct realisations on emptiness right there. Without direct realisations on emptiness, enlightenment will not be possible. Therefore, one can already see the total difference between Buddhist Tantra and other tantras. One should not mix Buddhist Tantra with practices of others. Although some Chinese Mahayana practitioners assert that they do not practice tantra, in fact, they do. For example, the famous Om Mani Padme Hum and the long Kuan Yin mantra (Tar Pei Jou) - both of these are mantras and 15

16 part of the Vajrayana practice. The meaning of the 6 syllable mantra as taught in the Chinese Mahayana system is the same as that taught in the Vajrayana/Mantra Vehicle. Due to the fact that the Mantra Vehicle practices were well preserved in Tibet, this gave rise to people calling Tibetan Buddhism Vajrayana. Hence, the mistaken opinion that Vajrayana or the Mantra Vehicle is a Tibetan Lamas creation, rather than as part of the Mahayana Dharma that originated from the Buddha himself. 16

17 What is Buddhist Tantra? In essence, Buddhist Tantra is the meditative practice of activating the clear light mind to gain direct realisations into emptiness, in order to eradicate all subtle defilements and attain enlightenment. Its practice requires a foundation in morality, discipline, renunciation, great compassion and wisdom realising emptiness as taught by the Buddha. The meaning of the word Tantra can be explained in a few different ways. The commonly used explanation is that tantra means a continuum, of which there are 3 aspects the base, the path and the result. The base refers to the person who practises tantra; 17

18 The path is the technique which purifies the base (person) e.g. in the lower tantra, there are the yogas with and without sign which target purification; whereas in the Highest Yoga Tantra (HYT), the *generation stage and completion stage practices form the path which purifies the base through purifying the defilements which obscure realisations of the suchness of mind. Purification here includes the total purification of the obscuration to omniscience. The result is the Buddha s Truth Body (Dharmakaya) which is the state of the total extinguishing of all defilements like Buddha Vajradhara. Tantra practice involves the continuous 18

19 purification of the base/self using the meditative techniques of the generation and completion stage of the HYT to eliminate subtle defilements and accomplish the Wisdom Truth Body of the Buddha. *Generation stage : Having taken an initiation, one is allowed to do the practice of generating oneself as the Buddha deity s form; holding one s mind as the deity s mind and one s speech as the deity s speech and viewing all living beings as deities. The generation stage practice involves the practice of purifying and transforming ordinary birth, the intermediate state and death into the 3 bodies of the Buddha the Dharmakaya (Buddha s Wisdom Truth Body), the Enjoyment Body (sambogakaya visible to only Bodhisattvas) and the Emanation Body (nirmanakaya, visible to ordinary sentient beings). 19

20 Completion stage: Unless one has received a HYT initiation, it would not be possible to go into the details on the practice of this but generally speaking, this stage of practice involves the training of the inner winds, chakras and drops. By stimulating these, it enables one to control one s subtle inner wind upon which mind rides upon. By doing so, one is able to gather all the inner winds and guide them into the central channel and then perform the 3 activities of (1) establish the subtle wind in the central channel (2) dissolve it there and (3) sustain it there. By doing this, one is able to experience the spontaneous bliss and clear light mind, which brings about an intense clarity of mind to meditate on emptiness. The successful completion of this meditation will erase all subtle defilements and render enlightenment at hand. 20

21 Tantra is also called the Mantra Vehicle: Mantra means mind protection i.e. protecting the mind from ordinary appearances (gross sensations) and conceptions (mistaken views due to ignorance). When we refer to the word mind, although there are different Buddhist philosophical schools views on this, mind here refers to all the 6 consciousness namely, that in relation to the 5 sense organs and mind. The purpose of Buddhist Tantra is to overcome samsara for not only oneself but all sentient beings. By applying Buddha s teachings and meditative techniques, in particular, those of the HYT, the practitioner is able to purify and eradicate not only the obscurations to liberation but the more deep-rooted, obscurations to omniscience. 21

22 In the Vajrapani Initiation Tantra, it is stated This very vast, very profound mandala of the great retention mantras of the great bodhisattvas, difficult to penetrate, more secret then the secret, which is not fit to be shown to sinful sentient beings, has been mentioned very rarely by you, Oh Vajrapani. How can it be explained to sentient beings who have not heard it before? Vajrapani replied, Manjushri, those bodhisattvas who practice the bodhicitta deeds through the approach of Secret Mantra (Tantra), when they have engaged in and achieved cultivation of the altruistic mind of enlightenment, may enter the mandala of retention mantras (Tantra) where the initiation for great wisdom is bestowed. Those who have not completely achieved this are not to enter. 22

23 They should not be shown seals (hand symbols) nor secret mantras (Tantra). Therefore, the Buddhas and great masters have consistently advised that before engaging in Tantra, one needs to train in bodhicitta and emptiness and only then, enter a mandala of deity i.e. take an initiation of a deity. The stages of training in the aspirational and engaging bodhicitta are premised on properly relying on a qualified Mahayana Teacher, through one s thoughts and actions. Lama Tsongkhapa stated: The Guru will teach the ways in which leisure is meaningful and difficult to find (i.e. the obtaining of the precious human rebirth) and through training the mind in this, a great wish to extract the essence of this life of leisure will be generated. The best means 23

24 to do so is to enter the Mahayana. The door of entry to the Mahayana is just the altruistic mind of enlightenment (bodhicitta) because, if this altruistic mind is firmly in your mental continuum, your being a Mahayanist is not artificial; whereas if it is only verbal, your being a Mahayanist is also only verbal. Therefore, an intelligent person should gradually remove whatever is discordant with the altruistic mind of enlightenment and generate it, with all its characteristics. If you do not turn your mind away from being attached to this life s concerns, it will be a big obstacle to spiritual cultivation, whether one is on the Hinayana or Mahayana paths and a very serious obstacle for those on the Tantra path. You should be mindful of death, in the sense that you will not stay long in this life and 24

25 should think how after death you may wander to lower migrations. This will help you to filter out that which is important and that which is not. Any great interest that you might have in relation to the marvels of a future life, can be overcome by thinking about the faults of all cyclic existence. This will direct your mind towards liberation from samsara as a whole. After arriving at this point, to overcome the attitude of seeking lasting peace for yourself alone, you must train for a long time in unconditional love & compassion and the altruistic mind of enlightenment (bodhicitta). Next, you should come to know the bodhisattva deeds and generate a wish to train in them. If you can bear the burden of the deeds of bodhisattvas, you should take the bodhisattva vows and practice its precepts. Then, if you can 25

26 take on the burden of the pledges and vows of the Vajra Vehicles (Tantra or Mantra Vehicle) you should study and cultivate Ashvaghosha s Fifty Stanzas on the Guru (this is the renowned text on guru devotion) and having purified the modes of reliance on a Guru, enter into Tantra. The Fifty Stanzas on the Guru is to be explained to one who has gone for refuge in the Triple Gem, is trained in pure thought, namely the altruistic mind of enlightenment and who has taken the uncommon refuge, namely taking refuge on the basis of the Guru-Deity, during an Initiation. After this, the recipient is turned into a vessel suitable for Tantra. Rahulashrimitra s advised: At a time of joy, the student with pressed palms and bending down, 26

27 should confess all his sins and take refuge in the Three Jewels. He should practice well the mind of enlightenment and take the lay and bodhicitta vows; engage in purification and renewal of damaged vows previously taken. In concordant stages, he should rely in excellent ways on a Vajra master. Having done all this he should ask his guru, Please bestow initiation on me. The above verse teaches that prior to initiation, one should take the vows of individual liberation, generate an altruistic mind of enlightenment and the Bodhisattva vows. Then petition the Guru for the bestowal of initiation. For a lay person, the purification means the purification of transgressions of vows previously taken and renewal refers to the restoring of damaged vows to purity; for a 27

28 monk who is entering into the Mantra Vehicle, he must keep in purity, the vows of a novice and so on. The first chapter of Aryadeva s Lamp Compendium of Practice it is said that one should train in stages and not in everything at once, The stages are these: First one train in the thought of the causal vehicle (the Bodhisattva Vehicle). When one has done so, train in the Resultant Vehicle (Mantra Vehicle), the most subtle, meditative stabilization of single mindfulness. 28

29 What does the practice of Buddhist tantra utilise? In each of us, there is the gross nervous system and the subtle, inner nervous system. This subtle inner nervous system is not detectable by medical equipment but is perceivable during meditation. It consists of inner channels, channel knots, drops, winds and mind. There are 3 channels through which the inner winds flow, a central channel and a channel on either side of the central channel; the channel knots (chakras) are where the channels coil around each other in a knot and these arise at various points along the central channel; the drops relate to the father-substance and mothersubstance from birth-time; the inner wind is the mount of the mind. 29

30 The mind rides on this inner wind, like a horserider. If we can work with the inner nervous system and tame the wind, we can guide the mind. Since enlightenment is dependent on freeing the mind from samsara and the two obscurations to liberation and enlightenment respectively, you can see how important it is to access and effectively steer the mind. Inner wind is affected by gross wind (which is the breath), as well as the flow of the wind element throughout the gross body system. Gross wind in turn is affected by gross nervous system. The gross nervous system is connected to the gross fluids in our body, particularly the brain. The gross white drop i.e. the residual father-substance, resides in the crown; the gross red-drop which is the residual mothersubstance resides in navel chakra; and the 30

31 subtle indestructible drop (the fusion of the subtle mother and father substances) resides in the heart chakra. When one s gross form is affected, the subtle system can be affected, which in turn affects the clear light mind. In the Vinaya Sutra, it is stated that the mind that enters into this indestructible drop is called the spirit of the mind. We can also refer to it simply as mind. Mind is very subtle and is in the manner of an inner wind. This Life-Bearing Wind, which resides at the heart chakra, is clear and capable of cognition. At the time of death, all the inner winds ultimately dissolve into this Life Bearing Wind and right there, the clear light is experienced. There are 3 channels the central channel, the right channel and the left channel. Through 31

32 meditation, one is able to gather the winds into the central channel, which gives rise to a heightened concentration, that if applied to the meditation on emptiness, is able to eliminate subtle defilements i.e. eliminate ignorance totally; the winds in the right and left channels are related to the minds of anger and attachment. Therefore, meditation on the winds going through the 3 channels helps one to train in concentration towards eliminating the 3 poisons of ignorance, anger and attachment. The ultimate purpose of tantric meditation is to activate the clear light mind, which is the most subtle mind that is capable of limitless clarity and penetration and to utilise that mind to meditate on emptiness and destroy all delusions and obscurations. Teachings on the channels, drops and winds in themselves have no great significance. However, they 32

33 become profound practices only when they are motivated by bodhicitta and conjoined with a realization of emptiness. At death, a trained Buddhist Tantra practitioner can utilise the natural clear light experience (one of the naturally occuring states during the death process) and transform that into a meditative clear light mind, which can then be used to meditate on emptiness and actualise the Buddha s Wisdom Truth Body right there. When alive, one requires a great deal of effort to reach the clear light mind. But at death, when the natural clear light mind arises, a train practitioner can seize that moment as a precious opportunity to gain realisations. For a more detailed understanding of the inner winds, channels and chakras, one needs to 33

34 be initiated into the Highest Yoga Tantra and thereby be permitted to read Commentaries and related texts on the subject. 34

35 The relevance of the 8 stages of dissolution It has been mentioned above that the naturally arising clear light mind manifests during the death process where the 8 stages of dissolution occur. The first four stages relate to the dissolution of the elements in relation to the body. The next 4 stages relate to the dissolutions in relation to one s consciousness: ( 1 ) First stage of simultaneous dissolution (simultaneous because many aspects of the dying person are degenerating at the same time) The element that dissolves first is the earth element, which will give way to the water element and relates to the aggregate of form. The external sign is that one s body becomes very thin, with one s body feeling 35

36 very heavy as if sinking beneath the earth or as if the whole mountain is pressing onto you or that you have fallen into the crater after an earthquake, sinking deeper and deeper into the hole, ambushed by colossal broken pieces of mountain rocks of various sizes. These are the gross sensations. The internal sign is that one starts to have inner visions like mirage, the appearance of shimmering water in the distance. If you happen to go to the desert in the very hot sun, when you look on the sand in the distance, there appears an image of a pool of water there. This is only the reflection of the sun onto the sand. The inner vision of appearance of mirage is the first sign to occur when the death process begins. 36

37 At the same time, the basic mirror-like wisdom that one has i.e. the ordinary consciousness that is able to perceive many objects simultaneously starts to degenerate. When this basic mirror-like wisdom degenerates, one s sight becomes unclear and dark. Objects of sight cannot be seen clearly and it is not because one has watched too much television or was at the computer too much. Here it is a natural, physical experience degeneration of that occurs during the death process. Corresponding to this, the five senses also degenerate alongside the dissolution process. The first one is the eye sense - one cannot open or close the eyes easily. At the time of dying, once the eyes are open, one does not have the strength to close them. Once one closes 37

38 them, one does not have the strength to open them again. The ability of the eye senses to focus on the colour and shape of objects gets diminished. ( 2 ) Second stage of simultaneous Dissolution The second dissolution is of the water element, which will give way to the fire element. The external sign is that one s saliva, sweat, urine, blood and bodily fluids begin to dry up and one begins to feel very hot. At the same time, one will experience that oneself is being drawn into the ocean, with no escape, feeling totally helpless. One feels that one is drowning, totally encircled by the strong swirling energy of water, dragging oneself to the deepest bed of the ocean. There is no solid entity to hold 38

39 onto, only water. The internal sign or vision is the appearance of smoke, just like we see in the incense puja and how smoke appears. In terms of the aggregates, the aggregate of feeling, namely that of pleasure, pain and neutrality (feelings of joy, suffering and indifference) are no longer felt. A sense of being totally blank is experienced. The internal sign of the appearance of smoke correlates with the Basic Wisdom of Equality i.e. the ability of our ordinary consciousness to recognize pleasure, pain and neutrality. One feels detached from one s mind. In terms of the five sense, the ear sense is 39

40 dissolving. External sounds can no longer be heard and even the buzzing in the ears cease. One no longer hears external or internal sounds. At this time, the practitioner should remember that is the experience of the second stage of dissolution of the water element. Instead of being overwhelmed by fear when experiencing these signs, one should transform them into the practice. ( 3 ) Third stage of simultaneous dissolution The involves the dissolution of the fire element, giving way to the wind element. The external sign is that one cannot digest food or drinks. Digestion weakens because the fire element is beginning to disintegrate, giving 40

41 way to the wind element. At this time, one is no longer mindful of even close relationships because the aggregate of discrimination (which enables us to recognize people and our relationships with them) degenerates at this stage. One will not even remember one s family members. One is totally cut-off from those memories. One loses the capacity to distinguish between close relatives, friends and other people; one forgets the names of people and objects. The internal sign is the appearance of fireflies or the sparks within the smoke. Like when we do Incense Puja, one can clearly see sparks within the smoke. Here, the basic wisdom of analysis which in one s ordinary consciousness is able to recognize and 41

42 distinguish between persons and the level of closeness, remember names and so forth, is lost. At that time, even if one wanted to call somebody or wanted to send a last message, one would not be able to remember the name nor the number. In terms of the senses, the nose sense degenerates. Inhalation becomes weak and exhalation becomes stronger and longer. If you look at a dying person, the inhalation tends to be very short but the exhalation is very long. ( 4 ) Fourth stage of simultaneous dissolution The factor dissolving here is the wind element. The external sign is that inhalation and 42

43 exhalation ceases. This is because the inner winds begin to move towards the heart. At this time, the person will be declared medically dead (heart & breath stop). However, from the yogic point of view, the death process has not completed yet. The internal sign is the appearance of a spluttering butter-lamp, that is reddish, very bright but whose flame is unsteady. It is reddish and very bright but unsteady. Some texts describe the appearance of the spluttering butter-lamp about to go out. The aggregate of compositional factors degenerates. The basic wisdom of achieving activities, i.e. one s ordinary consciousness that is mindful of 43

44 external activities, their purpose and so forth, completely ceases. Even if somebody wants to remind oneself of things or plays a CD of Amitabha mantra, there is no hearing sense. Someone may try to place a holy picture for one to see but no sight is possible. The tongue sense degenerates. The external sign of this is that the tongue becomes thick and short. The root of the tongue becomes blue and the tongue shrinks. I saw this when my late master passed away. It shrank to the point where the tongue seemed totally lost. He reminded us that the appearance of mirage is appearing now. When mirage appears, most of us ordinary beings are already helpless and find it difficult to practice. That morning, my master s exhalation was very long and inhalation very short. I thought that he was 44

45 already dying. We all rushed to Him and He said, No. I will not die till tonight. Go back. That night, He was quite calm. He said, The sign of mirage is appearing. Now we shall start the prayers. Sign of mirage is appearing. Even at this stage, His mind was very stable and clear. This is a very simple yet clear example that consistent and deep training in the causal stage presents great opportunities to actualize the resultant dharmakaya. He did it. He went into clear light meditation. I saw the tongue shrinking. I opened his mouth and could not see the tongue. However, during the cremation, the entire tongue was there! After cremation, amongst the ashes, the whole tongue was there. It s amazing! Q: If a person is in coma, will the person still experience all these signs. 45

46 Ans: Whether one is in a coma or not, when death occurs, all the external and internal signs are experienced. The length of appearance of the signs can be long or short. For some people, it could even take months. That is why I said, it may be that we have already started. The moment we take birth, we are already heading towards death. Similarly with our skin. As the earth element dissolves, our skin becomes very rough, loose and very dry, requiring us to apply cream. Q: A person who is clinically dead i.e. breathing has stopped, brain activity has stopped by earth element may still be intact - how would this person be aware of the external & internal signs? Ans: Although that person may not be able 46

47 to experience things through the bodily senses, the subconscious mind remains alert in all these experiences. This brings a lot of fear and negative thoughts of anger, attachment or ignorance. The fear itself is negative. The practitioner should strive to remain steady, have a clear and concentrated mind that is undisturbed by the dissolutions. At this point, the first 4 stages in relation to the body i.e. the dissolution of the elements has occurred. One is pronounced clinically dead at this stage. However, the teachings state that the death process is not yet complete until the next 4 stages of dissolutions which relate to the dissolution in relation to consciousness, occur. The first three of the 4 remaining appearances 47

48 are the white appearance, the red appearance and black near-attainment appearance, which appear before one gets into the clear-light mind stage. Just before the clear light mind stage, the 80 conceptual thoughts also dissolve (i.e. during the 7th stage). ( 5 ) The fifth stage of simultaneous dissolution white appearance Factor dissolving here is the mind of white appearance, where the wind in the right and left channels below the heart enter the central channel at the base of the spinal chord. The internal sign is of a very clear vacuity filled with white light. The white light is in relation to the descent of the white drop (the father substance) from the crown. 48

49 ( 6 ) Sixth stage of simultaneous dissolution red appearance At this time, one should remind that oneself is already clinically dead and that one is entering the sixth stage of dissolution, namely the mind of red appearance now manifests. The red colour is in relation to the red drop (the mother substance) rising up from the navel. The sixth stage of simultaneous dissolution is described as the mind of red increase and the upper and lower winds gather at the heart chakra. The winds exert force at the heart chakra. The internal sign, the vacuity is filled with redness. 49

50 ( 7 ) Seventh stage of simultaneous dissolution black near-attainment Then we come to the seventh stage of simultaneous dissolution, the mind of the black near-attainment. The cause of this appearance is due to the wind in the right and left channel above the heart, entering the central channel. During this process, all inner winds enter into the very subtle Life Bearing Wind in the central channel and into the indestructible drop at the heart. This is also the period where the 80 conceptual thoughts dissolve. All that appears is a vacuity filled by darkness during which the person goes through a sensation of swooning and inner un-consciousness, leaving a totally non dualistic vacuity, As this black near-attainment stage begins to 50

51 dissolve, the mind of the clear light of death arises. (8) The eighth stage of simultaneous dissolution The 8 th stage of simultaneous dissolution, namely the mind of clear light, free from the white, red and black appearances. The appearance is like late dawn, clear, bright, without any signs of redness, white nor darkness. A sense of calm, soothing, bliss is experienced within the subtle mind. A trained practitioner can utilise this naturally arising clear light state for meditation on emptiness and the lack of inherent existence. The combination of clear light meditation together with the blissful mind is called the practice of the union of great bliss and emptiness. The practitioner 51

52 can remain in this post-death meditation for one day, two days, three days, one week, 10 days or more. It is up to the practitioner. This is the time that can be used by the practitioner to realize emptiness directly, achieve the meditative union of great bliss and emptiness and thereby actualise the Dharmakaya. At this moment, the consciousness leaves the body. This is the completion of death according to the tantra teachings. From the tantric perspective, the point of actual death is not linked to the inhalation and exhalation but to the appearance of the mind of clear light. Every person will experience these dissolutions and inner visions as well as this stage of lucid 52

53 vacuity for up to three days or more or less depending on the practitioner. The clear light state is the experience which occurs after the death process is complete; clear light meditation is using that experience in the path. Although everyone will experience the clear light state, not everyone knows how to do use the clear light stage to meditate. After the 8 th stage of dissolution, when the consciousness departs from the body, there are external signs. They include the red drop in the form of blood from the nose or pinkish or cream discharge and the white drop in the form of a whitish-fluid discharge from the lower body. If the deceased person s body was very weak, it is more likely that there will be the whitish discharge from the secret part/lower part of the body. 53

54 Prior to the consciousness leaving the body, any violent handling of the body will disturb the process of the death, possibly resulting in the lower rebirth for the dying person and the caretaker would have committed the karma of interfering with the death process. Therefore if circumstances permit, try not to touch nor move the body after clinical death and if the time comes where the body has to be moved, to touch the crown on the deceased person s body before moving it. After the 8 th stage of dissolution - When the clear light stage ceases When the clear light stage ceases, the consciousness then goes through a reverse process, going through the same prior 7 stages of dissolution, giving rise to an existence as an 54

55 intermediate state being i.e. a bardo being (see below). The mind is subtle. If we do not habituate ourselves with the signs and dissolutions, these signs can be fearsome, especially at the time of death. All are illusions. You are lying on the bed but the appearance of the signs appear to you as real and generate great fear e.g. colossal mountains collapsing onto you. Even at the first dissolution, one can totally freak out, feel totally overwhelmed by fear and negativities. That is how one is thrown into the lower realms such as the hell realms, the hungry ghost realms and the animal realms. It is important to study Dharma and practice whole-heartedly such that it becomes second nature to you. Receive the proper initiations 55

56 from a qualified master, cultivate proper Guru Devotion, abide by ethics, vows and commitments and practice well. In this way, one need not have fear at the time of death. We can actualize the two stages within this causal stage, right now, on this very cushion, within this lifetime. Bardo-being: The person who has completed the death process enters into the intermediate state as a bardo being and its subtle body can go wherever it likes, through mountains, so forth, in search of a place to take rebirth. It travels unobstructed, except for two places, namely the Bodhgaya s stupa or holy image and the other is the future mother s womb. Other than these two objects, a bardo being can travel anywhere, traverse miles within a microsecond. 56

57 The lifespan of the intermediate state can last for a period of 7days depending whether or not it meets its karmically-linked parent-tobe. If they are not encountered within the first 7 days, the bardo being will undergo a small death, experiencing the 8 signs of the death process as outlined earlier. Then this being will again experience the 8 signs of dissolution in reverse order and be reborn in the second intermediate state. This can happen for a total of 7 rebirths in the intermediate state, making it 49 days during which time a realm of birth will be found. 57

58 Training in Buddhist Tantra the criteria and the practice If you are starting to read this book only from this chapter, it is worthwhile to start from the beginning of this book because Buddhist Tantra practice requires a foundation in the study and practice of morality, discipline, renunciation, bodhicitta or the great compassion and wisdom realising emptiness. Without an understanding of these vital principles, there will be no results from any Tantra practice. (a) The criteria for training in Buddhist Tantra When one is fully matured in or has gathered the conducive causes of : Having obtained the precious human rebirth 58

59 of the 8 freedoms and 10 endowments Having accumulated merits from the past and now using the precious human rebirth to continue accumulating merit Having the thorough study and understanding on the common path the 4 Noble Truths, the 3 Principal Aspects of the Path (renunciation, bodhicitta and wisdom realising emptiness), the practice of calm abiding meditation and special insight meditation Having a genuine sense of renunciation towards samsaric existence through seeing the detailed characteristics of the suffering nature of samsara Putting sincere effort in developing compassion, loving kindness and a strong sense of responsibility to help others and liberate sentient beings; Having a clear understanding the faults of 59

60 the dualistic mind and the belief in inherent existence, which is the root to all samsara Discovering that the true nature of existence is dependent-arising and the total absence of inherent existence. Upon this basis of having a firm foundation on the common path and continuously doing virtuous deeds in accordance with the Dharma, one will reap the result of meeting a perfectly qualified, realised Tantric Guru and receive the permission (through Initiation) into the doctrine and practices of the Mantra Vehicle. (b) The practice of Buddhist Tantra in general Once one has gained the proper foundation in the Buddha s teachings as stated above and has receive the proper initiation from a 60

61 perfectly qualified Mahayana master, one can then begin on the deity yoga practice on the Buddha-deity whose mandala and practices that one has been initiated into. Tantra is called the resultant path because one does meditative practices to simulate the qualities of the resultant Buddha, utilise the methods of the generation stage and completion stage in order to overcome defilements and achieve enlightenment. There are 2 factors while training in tantra meditation: Cultivating (1) divine pride (Tib. lhai nagyal ) and (2) vivid appearance of the deity. The cultivation of divine pride of oneself as the Buddha-deity with all his qualities and having 61

62 a vivid appearance of oneself as deity, will brings about the protection from ordinariness. Whatever appears to the senses is viewed as the same essence of the deity d.g. whatever form one sees is in the form of an emanation of the deity ; every place, the deity s mandala; every sound, a mantra. Through this, the protection of mind arises and together with the vows taken during the initiation, prevents us from the conceptual (i.e. ignorant view that believes in inherent existence), dualistic appearance. All forms of suffering, including problems with people and circumstances arise due to conceptual, dualistic thinking. Likewise, even one word of mantra is a mindprotection technique it keeps out delusions and safeguards the mind. In the word mantra, the man means 62

63 knowledge of suchness; the tra originates from traya which means the compassion that protects migrators. Therefore, mantra is the unification of wisdom and compassion which grants protection to migratory beings. It is said that the Mantra Vehicle or Vajrayana is required in one s spiritual development and superior to the Sutrayana. One should not view this statement as an insulting, deluded, competitive statement. The reason behind the assertion that the Mantra Vehicle is superior is because the practice of achieving the activities of pacification, increase, control and wrathfulness, which are needed to eliminate defilements and benefit sentient beings, are not presented in the Perfection/Sutra Vehicle but are taught in the Mantra Vehicle. Even in the Mantra Vehicle, these 4 activities are not really written nor spoken openly but taught by qualified masters 63

64 to qualified disciples secretly. The reason for secrecy is that those with negative or impure motivation could use the great power of mantra techniques to harm others and accumulate intense negative karma. For example, if one uses the force of mantras without compassion for all living beings and renunciation towards samsara but merely does so out of the great desire to obtain power and status in this very life, then instead of helping others and taking higher rebirth, one may end up causing harm to others and take a destructive harmful spirit rebirth, which will be difficult to pacify. Therefore, Buddhist Tantra is taught to those who are subdued by Dharma and shown in a hidden manner. For us to have a deeper understanding of tantra, 64

65 it would be good to refer to Lama Tsongkhapa s Great Exposition of Secret Mantra (Nga Rim Chenmo). He composed 18 great treatises in both sutra and tantra and among the 18, his Great Exposition to the Common Path (Lam Rim Chenmo) and the Great Exposition of Secret Mantra, are the most outstanding. These 2 treatises are able to educate and guide us in an unmistaken manner in the most profound teachings of the Buddha. It is generally advised that for us to even receive the oral transmission on the Nga Rim Chenmo, requires one to have the initiation into all 4 classes of tantra. Otherwise, one would not be qualified to receive the oral transmission of the Great Exposition of Secret Mantra. 65

66 Why the Buddha taught Tantra To accomplish full enlightenment, the practitioner needs to conquer not only the gross defilements but also eliminate the subtlest defilements. To do so, one needs to use the subtlest mind infused with wisdom to be able to penetrate the subtlest defilements. The subtlest wisdom is the Clear Light Wisdom is accessible through tantra practice. After the cessation of the gross mind, the subtlest consciousness experiences bliss. That blissful mind with help of concentration will be able to recognise the reality of the clear light mind, which is ultimate truth. The concentrated subtle mind unified with the subtle blissful mind, is able to bring about the union of the subtle blissful mind and the 66

67 subtle clear light wisdom mind. This subtle unification mind has the potency of being able to penetrate the subtle defilements and eliminate them. One cannot hope to use one s gross mind to tackle subtle defilements. One needs the subtlest mind to overcome the subtlest defilements that is absolutely necessary for enlightenment to be attained. This technique of tapping and utilising the clear light mind is not illustrated in the Sutra Vehicle and can only be found in the Highest Yoga Tantra (HYT) methods via the generation stage and completion stage practices. Thus, Tantra offers the subtle techniques to overcome subtle obscurations and gain omniscience. For one who has spent aeons training in the Sutra path, the final stages will involve engaging the tantra path to eradicate all subtle defilements. 67

68 For example in the Perfection Vehicle, the Madhyamika school presents emptiness as the mind having emptiness as the object. When the HYT presents the conventional stage of the completion Illusory Body and in particular, the ultimate stage of the completion Clear Light mind, ultimate there does not refer to the object (emptiness) but rather, to the subject (mind) cognising emptiness. The Sutra Vehicle does not present the subtlest cognising mind i.e. the clear light mind, as is done in Tantra. In this aspect, the Sutra Vehicle is said to be incomplete and thus, is unable to offer the method for the total eradication of defilements. However, to be able to use the the clear light mind, one needs to train in the techniques of the HYT. That is why the Tantra teachings were revealed by the Buddha. 68

69 However and to reiterate, one needs the foundation in the Sutrayana before beginning on the Mantra Vehicle as it provides vast merits to be accumulated and these merits are integral to meeting the Tantra teachings from qualified Mahayana masters and have the courage to embark upon the practice to actualise realisations and enlightenment. Merely meeting the HYT requires an enormous amount of merit, so it shows that you have accumulated merits from past lifetime. On top of that, if we put much effort, the remaining time of this life into the purification of negative karma, accumulating merits, living the Dharma, applying all the techniques of HYT, then before death comes, enlightenment is possible; and if not achieve in this life, then possibly in the intermediate/ bardo state; if not in the bardo state, then in 69

70 the next life. Some deities specially dedicated their prayers to help practitioners in these degenerate times, to create a closer affinity with sentient beings in these degenerate times such that one will be able to attain enlightenment in one lifetime or if not, in 16 lifetimes of perfect, uninterrupted practice. It can be said that there are 4 yanas Hearer path, Solitary Realiser Path, Bodhisattvayana and Tantrayana. The Hearer and Solitary Realiser Paths practice compassion but not great compassion/bodhicitta. As between Bodhisattvayana and Tantrayana the differentiation is not on the bodhicitta aspect as both have it but that Tantra additionally uses the method of transforming of ordinary appearance and cultivating divine pride. 70

71 The 4 categories of Buddhist Tantra In Buddhist Tantra there are four categories of tantra, corresponding to the practitioner s ability and they are:- (1) Action/Kriya Tantra focuses on external practices - an example is the Chenresig Initiation; (2) Performance Tantra focuses on a balance between external and internal activities - an example is the Vairochana Initiation; (3) Yoga Tantra focuses more on internal activities and less of external activities - an example is the Sarvavid Initiation; (4) Highest Yoga Tantra (HYT) focuses on internal activities - examples are the Kalachakra, Yamantaka, Guhyasamaja, Heruka, Vajrayogini Initiations. 71

72 Tantra was taught by the Buddha himself and the realised beings after him. Tantra was taught by the Buddha in the form of a monk and also in the form of Vajradhara, who is the central deity of specific mandalas. All 4 classes of tantra were taught by the Buddha and not by ordinary masters: Action Tantra was taught by the Buddha in the aspect of a monk while in the Realm of the 33 Gods on the summit of Mt Meru, as well as in the human world where Manjushri and other Bodhisattvas were the main disciples and listeners. Performance Tantra was taught in the Base and Essence Adorned with Flower Celestial Realm. 72

73 Yoga Tantra was taught by the Buddha when he arose in the form of the central deity of each mandala in places such as the summit of Mt Meru and in the 5th celestial realm within the Desire realm. Highest Yoga Tantra (HYT) Maha Anuttarayoga tantra - was taught by Buddha in the land of Orgyen, where the lotus born Padmasambhava was born, having manifested the mandala of Guhyamasamaja. In the Highest Yoga Tantra category, there are 3 main deities that are practiced namely Guhyasamaja, Heruka and Yamantaka. Guhyasamaja practice is the root of the Father tantra practices and focuses on the method/ bodhicitta practices (its cultivation is said to be more effective in daylight hours); Heruka 73